Shringaraprakasha 2.p1.10

2.p1.10

karakāṇāṃ yathā--kumbhakāraḥ, paṅkajamu amāvāsyeti | niyodataḥ pratiyogyapekṣaḥ samabandhaḥ ; sa bhāvānāṃ yathā--bhuktvā vrajati, bhoktumicchit, aprapya nadīṃ parvata iti ; kārakāṇāṃ yathā--caṅakramyamāṇo'dhīte, adhīyāno vasati, godāyo vrajati | anuṣaṅgogyapekṣaḥ saṃbandhaḥ ; sa bhāvānāṃ yathā--sāṃrāviṇaṃ vartate, raipoṣaṃ puṣyati, cakāsāṃcakāra iti ; kārakaṇāṃ yathā--agniṣṭo'mayājī, uṣṭrakośaśataṃ dāyī iti | athaitadabhidhāne triprakārāḥ kṛte bhavanti--bhāvavacanāḥ, kārakavacanā, bhāvakārakavacanāśca | teṣu athujādayaḥ, ṇvulādayaḥ, ṇajādayaḥ, tumunādayaḥ, sayādayaḥ, ṇamulādayaśca bhāvavacanāḥ ; ṇvulādayaḥ, aṇādayaḥ, uṇādayaḥ, kkinādayaḥ, śātrādayaḥ, tṛnādayaśca kārakavacanāḥ ; tavyādayaḥ, tavāyādayaḥ, ktādayaḥ, khalādayaḥ, sughādayaḥ, ghañādayaśca bhāvakārakavacanāḥ| tatra bhāvavacaneṣvanupādhau siddhabhāve athujādayaḥ ; yathā--nandathuḥ, yajñaḥ, svapnaḥ, kriyā, kaṇḍūyā, vyajyā iti | atreva rogādyupādhimati ṇvulādayaḥ ; yatā--arocake bādhate, pravāhikātaḥ karoti, bhavata āsikā, ikṣubhakṣukāṃ me dhārayasi, kāṃ tvaṃ kārikakārṣīḥ, akaraṇiste vṛśla iti | siddhāsamāpte ṇajādayaḥ ; yathā--vyāvakreśī vartate, vyāvahāsūṃ kurvanti, karaṇena nirvṛttaṃ kṛtrimam, bhuktvā vrajati, apamityayājate, svāduṅkāraṃ bhuṅkte, coraṅkāramākrośati| tumatha eva dhandoviṣaye sayādayaḥ ; yathā--vakṣe rāyastvā, ddaśe viśvaya sūryam, agniṃ devā vibhājaṃ nāśaknuvan, īśvaro'bhicaritoḥ, īśvaro vilikhaḥ iti | svādhyāsamāpte ṇamulādayaḥ ; yathā--kārakaḥ, straṣṭā, nandanaḥ, priyaḥ, yajvā, jaranniti |

for syntactic roles, as for example: ‘a potter’ (kumbhakāraḥ), ‘a lotus’ (paṅkajam), ‘the new moon day’ (amāvāsyā). An invariable connection requiring a correlate is fixed relation (samabandha); for verbal actions, as for example: ‘having eaten, he goes’ (bhuktvā vrajati), ‘he desires to eat’ (bhoktumicchati), ‘the mountain is not reaching the river’ (aprāpya nadīṃ parvataḥ); for syntactic roles, as for example: ‘he studies while pacing about’ (caṅkramyamāṇo'dhīte), ‘he resides while studying’ (adhīyāno vasati), ‘giving cattle, he goes’ (godāyo vrajati). A connection requiring an incidental attachment is incidental relation (anubandha); for verbal actions, as for example: ‘clamor occurs’ (sāṃrāviṇaṃ vartate), ‘he nourishes abundant wealth’ (raipoṣaṃ puṣyati), ‘it shone’ (cakāsāñcakāra); for syntactic roles, as for example: ‘one who has sacrificed with the Agniṣṭoma’ (agniṣṭomayājī), ‘one who gives a hundred camels and she-camels’ (uṣṭrakośaśataṃ dāyī). Now, in expressing these, the primary verbal suffixes (kṛt) are of three kinds: expressing action (bhāvavacana), expressing syntactic roles (kārakavacana), and expressing both action and syntactic roles (bhāvakārakavacana). Among them, suffixes such as athuc, ṇvul, ṇac, tumun, se, and ṇamul express action; suffixes such as ṇvul, aṇ, uṇ, kki, śatṛ, and tṛn express syntactic roles; and suffixes such as tavya, tavai, kta, khal, sugh, and ghañ express both action and syntactic roles. Among those expressing action, when unconditioned by adjuncts and in the sense of accomplished action, suffixes such as athuc are used; as for example: ‘joy’ (nandathuḥ), ‘sacrifice’ (yajñaḥ), ‘sleep’ (svapnaḥ), ‘action’ (kriyā), ‘itching’ (kaṇḍūyā), ‘fanning’ (vyajyā). In this very category, when possessing an adjunct such as disease, suffixes such as ṇvul are used; as for example: ‘anorexia afflicts’ (arocako bādhate), ‘diarrhea causes’ (pravāhikā karoti), ‘your sitting’ (bhavata āsikā), ‘you owe me a feeding of sugarcane’ (ikṣubhakṣikāṃ me dhārayasi), ‘what deed did you perform?’ (kāṃ tvaṃ kārikāmakārṣīḥ), ‘your non-action, O outcaste’ (akaraṇiste vṛṣala). In the sense of unaccomplished action, suffixes such as ṇac are used; as for example: ‘mutual shouting continues’ (vyāvakrośī vartate), ‘they engage in mutual laughter’ (vyāvahāsīṃ kurvanti), ‘made artificially by an instrument’ (karaṇena nirvṛttaṃ kṛtrimam), ‘having eaten, he goes’ (bhuktvā vrajati), ‘having borrowed, he sacrifices’ (apamitya yajate), ‘he eats making it tasty’ (svāduṅkāraṃ bhuṅkte), ‘he reviles shouting “thief!”’ (coraṅkāramākrośati). In the Vedic domain, in the sense of the infinitive (tumun) itself, suffixes such as se are used; as for example: ‘so that I may speak of your riches’ (vakṣe rāyastvā), ‘for everyone to see the sun’ (dṛśe viśvāya sūryam), ‘the gods could not divide the fire’ (agniṃ devā vibhājaṃ nāśaknuvan), ‘able to practice witchcraft’ (īśvaro'bhicaritoḥ), ‘able to scratch’ (īśvaro vilikhaḥ). When the study of one's own branch is unaccomplished, suffixes such as ṇamul are used; as for example: ‘agent’ (kārakaḥ), ‘creator’ (sraṣṭā), ‘delighter’ (nandanaḥ), ‘dear’ (priyaḥ), ‘sacrificer’ (yajvā), ‘aging’ (jaran).